The Antidote for Arrogance2 min read

Parshas Yisro ends with the halacha that the Kohanim must ascend the Mizbeach using a ramp instead of stairs. The reason for this is that the motion required for climbing stairs would cause their nakedness to be revealed, disrespecting the holiness of the Mizbeach. The Midrash poses two questions. First, why does the verse say that climbing stairs would cause the Kohein’s nakedness to be revealed – one of the bigdei Kehuna was “michnasayim”, pants! Second, what is the correlation between this law and the beginning of the parsha which immediately follows, “V’eileh hamishpatim asher tasim lifnei’hem”, “and these are the laws you shall place before them”?

The Midrash answers the first question by revealing that the Torah wasn’t referring to actual nakedness. Rather, the manner of walking which climbing stairs would necessitate would be an expression of arrogance and flamboyance – a disgrace to the Mizbeach akin to the revelation of nakedness. Indeed, the verse, “v’lo saaleh b’ma’alos al mizb’chi”, “And do not ascend the Misbeach using stairs” may be seen as hinting to this alternative interpretation as well – “And do not lift yourself up in arrogance and hubris above the Mizbeach.”

The Sefas Emes teaches that a primary strategy for keeping our natural tendency toward pride in check is to approach life with an attitude of strict discernment. Before every action, a Jew must stop and think, “Is this action going to enhance my awareness of Hashem, or is it only to increase my own sense of pride, thus effectively pushing Hashem out of my life?” If we would pause for a moment between desire and action to clarify our motive, it would be simpler for us to “walk with shorter steps”, acting in a way of humility and connection to the Master of the world.

The tzaddik uses this idea to explain the juxtaposition between the commandment not to climb the Mizbeach using stairs at the end of parshas Yisro and the opening line of parshas Mishpatim. The first verse in our parsha, “V’eileh hamishpatim asher tasim lifneihem”, “and these are the statutes you shall place before them”, may be seen as a reference to “Mishpatim”, the sense of judgement and discernment that each just must employ “lifneihem”, before each and every action, both big and small. In putting these two parshios together, the Torah is teaching us the antidote to arrogance: If we want to ensure that we don’t walk upon the Mizbeach with long steps of hubris, we must be sure to place “Mishpatim” before our impulsive, egotistical tendencies; clarifying our true motive and remembering the true purpose of life – to reveal the Infinite One from behind the concealment.